Misconception: "Glatt Kosher" means something like "extra
kosher" and applies to chicken and fish as well as meat.

Fact: Glatt is Yiddish for smooth, and
in the context of kashrut it means that
the lungs of the animal were smooth, without any adhesions that could potentially
prohibit the animal as a treifa, an issue only applicable to animals, not
fowl or non-meat products.

Background: In colloquial discourse
treif refers to anything that is not kosher.
The technical definition of treifa is based
on Exodus 22:30 ("Do not eat meat from an animal torn [treifa] in the field")
and refers to an animal with any of a specific group of physical defects that are
detailed in the Talmud (most of the third chapter of Chullin; 42a-59a) and codes
(Rambam, Maachalot Asurot 4:6-9 and Shechitah ch. 5-11; Shulchan Aruch, YD
29-60). Examples of these "defects," which often go far beyond the health
inspection of the USDA, include certain lesions, lacerations, broken limbs, missing
or punctured organs, or the result of an attack by a larger animal. Such
defects can occur in and thereby render both animals and fowl treif. Because
most of these defects are uncommon, it may be assumed that most animals are
healthy (Shach, YD 39:1) and hence there is no requirement to inspect every
animal for them.1 An exception is the
lung of an animal, on which adhesions [sirchot] and other problems may develop.
While these problems are not common, they do occur more frequently
than other treifot. Their relative prevalence
led the rabbis to mandate that the lungs of every animal be examined, both
manually while still in its natural position in the animal, and visually following
its removal from the thoracic cavity (YD 39:1).2
Because a hole in the lung renders the animal a treifa, adhesions, i.e.
pathologically arising bands of collagen fibers, are problematic either because
they indicate the presence of a perforation that has been insufficiently sealed
(Rashi) or because they can become loosened, thereby causing a hole to develop
(Tosfot). In the U.S., lung adhesions usually do not occur on fowl; hence the
rest of this discussion concerns only meat, not chicken.3

The Shulchan Aruch describes many types of adhesions in intricate detail
(YD 39:4-13), the overwhelming majority of which render the animal a treifa.
The Ramah (YD 39:13) concludes the discussion about lung adhesions with a
description of a method of peeling and testing many types of adhesions, thereby
resulting in many more animals determined to be kosher. The Ramah himself
expressed certain hesitations about aspects of this leniency, but because it
had gained wide acceptance and did have a firm basis, he ruled that it could
be followed. However, he cautions that the peeling and testing must be performed
by an exceedingly God-fearing individual.

Because this peeling is mentioned and approved by the Ramah but not by the
Mechaber (Rabbi Yosef Karo, the author of the Shulchan Aruch), Sephardim, who
follow the Mechaber, are required to eat only glatt (chalak, in Hebrew) meat as
defined by the Mechaber. The Mechaber is also the author of the Beit
Yosef; therefore, such meat is termed "glatt/chalak Beit Yosef." For
Ashkenazim, there is a tradition that a small, easily removable adhesion is
defined as a lower class of adhesion, known as rir, and that the presence of
up to two such small, easily removable adhesions still qualifies the animal as
glatt according to Ashkenazic tradition. Eating glatt is a worthy stringency that
avoids potential problems raised by the Ramah’s controversial leniency.4

It should be emphasized that the Ramah’s ruling is certainly legitimate
and, in theory, non-glatt meat, if inspected properly, is 100% kosher for
Ashkenazim. Today, the OU (and most other kashrut organizations in the U.S.)
will only certify meat that is glatt, albeit not necessarily glatt Beit Yosef. An
important postscript is that the Ramah’s ruling is defined as non-applicable to
young, tender animals such as lamb, kid and calf (Ramah, YD 39:13).
Therefore, all lamb chops, veal or other meat from young animals must be glatt
Beit Yosef, even for Ashkenazim.

From the above explanation, it is clear that referring to chicken, fish or dairy
products as glatt is a misuse of the term. In addition, even when referring to
meat, it only attests to the status of the lung, but makes no comment about the
standards of, for example, the shechitah.

Misconceptions about the meaning of glatt are so widespread that, for many,
the term glatt has colloquially taken on the implication of a higher standard,
similar to the term mehadrin. In addition, some caterers or stores may have
only one kashrut sticker that they use on all products, and hence the sticker on
the corned beef sandwich and on the omelette will both say "glatt kosher."
Although it is technically inaccurate to label chicken, fish, lamb, or dairy products
as glatt, it is not uncommon to find such labeling. In the majority of cases,
it is probably not being done to mislead; but in some instances it may be intended
to imply that the product was processed under a superior hashgachah,
as per the term’s informal usage.

This material is for study purposes only and
should not be relied upon for practical
halachah. One should consult his own competent
halachic authority for specific questions.

Notes1. This does not imply that a blind eye may be
turned to their presence. For example, Rav Moshe
Feinstein (Igrot Moshe YD 1:19) in a response to
Rabbi Moshe Melamed dated 5715 requires that
fowl be opened by a Jew who is cognizant of
treifot, although not necessarily an expert, and the
presumption [chazakah] that the animal is healthy
cannot be relied upon to permit a non-Jew to
open the fowl and re m ove the innards.

2. Nowadays, another problem that occurs
with relative frequency and is therefore also
inspected for, is holes of the second stomach,
the beit ha-kosot [reticulum], caused by animals
eating nails and other sharp metal objects.

4. The Chatam Sofer (YD 39) rules that if
the peeling is done by an expert and God-fearing
shochet, then "yochlu anavim v’yisbau - let the humble eat and be satisfied" (quoting
Psalms 22:27). Nonetheless he advises
that a shomer nafsho [a scrupulous person]
should distance himself from this practice.

**Rabbi Dr. Zivotofsky does research in neurophysiology
at the National Institutes of Health in Bethesda, Maryland. He is also
a certified shochet u’bodek. This article was prepared with the cooperation of
Rabbi Yehuda Kravitz of the Orthodox Union Kashruth Department.